ATHENA

ORPHIC HYMN 32: TO ATHENA

“The hymnist prays for the benefaction of Athena, slayer of the Giants.

Pallas,° only begotten one, reverend child of Zeus,

blessed shining goddess who raises the din of war,

strong in spirit, warlike, celebrated, great of name,

dweller in caves, who traverses the rocky hilltops

and shadowy mountains—you delight in the valleys!

 You delight in arms, stinging the souls of men

with madness!

O athletic maid, with a shivery heart!”

Lily Liu:

Athena, the Goddess of war and wisdom, is known to be depicted as a strong yet wise figure. She is frequently brought up in Greek mythology and has guided several heroes with her strategic mind. In Orphic Hymn 32: To Athena, written by the mythical poet Orpheus, the Greek Goddess Athena is depicted not only as a fierce warrior but a deeply influential and strategic figure to the Greeks. Orpheus emphasizes Athena’s exceptional nature by highlighting the unique circumstances of her birth, describing her as, “Pallas,° only begotten one, reverend child of Zeus,” (Powell). This reference shows how Athena is seen as the goddess who was birthed from her father, Zeus’s forehead, fully clothed in golden armor. This version of the story is known throughout many Greek myths as she is considered to be very intellectual and smart. In Classical Mythology by Mark Morford, the birth of Athena is described in a way that’s very similar to the depiction found in Orphic Hymn 32: To Athena. Morford states that The Homeric Hymn 28 presents Athena as a goddess whose birth was radiant for both the Greek gods and the civilians, “Wise Zeus himself gave birth to her from his holy head, and she was arrayed in her armor of war, all-gleaming in gold, and every one of the immortals was gripped with awe as they watched. She quickly sprang forth from the immortal head in front of aegis-bearing Zeus, brandishing her sharp spear. And great Olympus shook terribly at the might of the bright-eyed goddess, and the earth round about gave a dread groan and the dark waves of the deep seethed.” (Morford). These two quotes share several similarities in how they describe the birth of Athena. Both texts highlight the striking image of how Athena arises from Zeus’s head who’s already prepared for war. The goddess is shown as a wise and fierce figure yet in Morford’s writing it’s stated that she shook up Mount Olympus with her great awakening. While Orpheus’s writing says that she was seen as an influential figure. The texts emphasize the eye-opening story of the goddess’s birth, which distinguishes her from other gods and goddesses. Combining Athena’s intellectual and martial strengths makes her a respected figure among both gods and mortals.

The goddess Athena is often referred to as a passionate warrior who strives to succeed. Yet, on the other hand, many Greeks are known to worship Athena for the influence she has on them mentally and emotionally. The poem by Orpheus states, “Strong in spirit, warlike, celebrated, great of name” (Powell), which establishes that Athena is a very impactful figure in Greek mythology. Her role in protecting cities, especially Athens, adds depth to her character as it highlights her as a guardian who’s a thoughtful yet strategic planner to ensure that her citizens are well and safe under her care. When talking about strategic figures, Athena tops all Greek gods and goddesses. One of Athena’s most strategic victories was winning the city of Athens against the sea god, Poseidon. With her strategic insight, Athena gifted the city of Athens a domesticated olive tree. This gift symbolized peace, longevity, and prosperity, which embodied qualities that were highly valued in Greek culture and contributed to the success of Athens. In Classical Mythology, Morford delves deeper into the gifts that Athens received from both Athena and Poseidon, “Variants are that Poseidon produced the first horse; Athena may plant an olive tree or, more dramatically, as on this pediment, bring one forth by the touch of her spear. The contest took place on the Acropolis with Athena judged the victor by the gods, or the Athenians, or their king Cecrops. The importance of the olive in Athenian life is symbolized by Athena’s victory.” (Morford). Both quotes are similar to one another as they present the war goddess as a thoughtful and brilliant figure. Her actions leave an everlasting impact on Greek society. From what’s shown in the quote, it seems like the central theme is that Athena is very influential to the Greeks as her figure helps guide her people to success.

Sophie Robbins:

Athena, as famous to us as she was to the Greeks, is an interesting figure in Greek mythology. As we learned in lecture Athena is renowned for her skills in tactical warfare and handcrafts, and, as we see in Orphic Hymn 32, she is incredibly celebrated and revered by the Orphists–the members of the religion, Orphism, who theoretically created this collection of hymns in worship of the gods–for a wide variety of skills and attributes. And, her reputation as the first “female son of a male mother” (Muellner), also speaks to her widespread reputation and prowess. However, I would argue that as much as Athena’s fame is earned and deserved, it is also enforced through trickery and narcissism.

For example, Athena plays a big role in the murder of Medusa, a monster almost as famed as Athena herself, by giving Perseus tools and information to help him slay the gorgon. But, despite her heroic role in Perseus’ story, it cannot be forgotten that Athena was, in fact, the one who turned Medusa into this monstrous creature she became known as; before this, Medusa worked as a priestess, in Athena’s temple, until she was brutally attacked and then banished and cursed by Athena, to live in a cave as a gorgon, killing numerous would-be monster slayers. When the whole picture is displayed, it can be seen that Athena’s role in Medusa’s murder is, at best, the least she could do after she was the one who created the monster. And, at the worst, one could wonder if Athena, as the goddess of tactical warfare, foresaw the threat that Medusa would eventually pose, and created her with the long-term goal of eventually being celebrated for helping Perseus kill her.

Another example is the story of Arachne, a young woman who, despite humble beginnings, made a name for herself in the artistry of spinning. This attention soon drew the curiosities of Athena, dually known also as the goddess of handcrafts, who was arguably her teacher. But, affronted and opposed to this notion, Arachne challenged the goddess to a competition in order to prove the rumors false, saying “contend with me, I will not disagree at all if I am beaten” (Metamorphoses). Athena offered her the chance to apologize and seek forgiveness for her transgressions, but when Arachne refused, the woman and the goddess took their places at opposite frames and began to simultaneously spin their tapestries. Athena created a work detailing the hills of Mars, and included allusions to her past punishments towards those who offended her–a warning to Arachne. But, paying the goddess no mind, Arachne spun a weaving depicting Athena’s double-sided nature, by portraying all of Athena’s adversaries whom she had cursed. And for this she paid. Arachne’s artworks’ success was evident, and Athena, bested by her opponent and cruelly defamed, cursed the young Arachne to spend the rest of her life as a spider–hanging by her web and spinning for eternity. In this story Athena’s embarrassment and ego are clearly represented in the way she handles defeat; rather than recognize the great skill of her opponent, Athena stops her from ever usurping her again.

With these two examples, I believe it is clear that Athena is not the clean-cut goddess she is worshipped as. And though her strengths and expertise are unmatched, one is left to wonder if she was truly the best, or if she stopped others from being better–a story much like the one of the titans, who, so scared of being succeeded by their offspring, consumed them.

Works Cited:

L. Muellner (from lecture)

Morford, Mark, et al. Classical Mythology. Available from: Oxford University Press, (12th Edition). Oxford University Press Academic US, 2023.

Nel, Aiden. Orpheus & the Mystery Cult of Orphism (Myths, Beliefs, Practices), The Collector, 25 Oct. 2023.

Ovid. Metamorphoses. Edited by A.S. Kline.

Powell, Barry B. “Athena.” Greek Poems to the Gods: Hymns from Homer to Proclus, 1st ed., University of California Press, 2021, pp. 35–51. JSTOR. Accessed 14 Feb. 2025.